Gaina Sûtras, Part II: The Uttarâdhyayana and Sûtrakritânga — SBE Vol. 45 (trans. Hermann Jacobi, 1895)
English·1879–1910·trans. Hermann Jacobi·304 passages
The text · part 4 of 15
(34)
But Xitra the great sage, of excellent conduct and penance, was indifferent to pleasure; after he had practised the highest self-control, he reached the highest place of perfection. (35)
Thus I say.
FOURTEENTH LECTURE.
ISHUKARA,
Having been gods in a former existence and lived in the same heavenly region, some were born (here below) in the ancient, wealthy, and famousp. 62 town called Ishuk4ra?, which is beautiful like heaven. (1)
By a remnant of the merit they had acquired in their former life, they were born in noble families. Disgusted with the world and afraid of the Samsara, they abandoned (pleasures, &c.) and took refuge in the path of the Ginas. (2)
Two males remained bachelors, (the third became) the Purédhita (Bhzzgu), (the fourth) his wife Yasa, (the fifth) the widely-famed king Ishuk4ra, and (the sixth) his wife Kamalavati. (3)
Overcome by fear of birth, old age, and death, their mind intent on pilgrimage, and hoping to escape the Wheel of Births, they examined pleasures and abandoned them. (4)
Both dear sons of the Brahmanical Purdhita, who was intent on works, remembered their former birth, and the penance and self-control they had then practised. (5)
Averse to human and heavenly pleasures, desiring liberation, and full of faith, they went to their father and spoke thus: (6)
‘Seeing that the lot of man is transitory and precarious, and that his life lasts not long, we take no delight in domestic life; we bid you farewell : we shall turn monks:’ (7)
In order to dissuade them from a life of austerities, the father replied to those (would-be) monks: ‘ Those versed in the Védas say that there will be no better world for men without sons. (8)
‘My sons, after you have studied the Védas, and fed the priests, after you have placed your own sons
1 In Prakrit Usuyara (or Isuyéra). According to the Prakrit legend given in the commentary it was in the Kuru country.
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at the head of your house, and after you have enjoyed life together with your wives, then you may depart to the woods as praiseworthy sages.’ (9)
The young men perceiving that the Puréhita was wholly consumed, as it were, by the fire of grief, which was fed by his individual inclinations and blown into a huge flame by the wind of delusion ; that he suffered much and talked a great deal in many ways; that he tried to persuade them by degrees, and that he would even bribe them with money and with objects of desire, (spoke) these words: (10, 11)
“The study of the Védas will not save you; the feeding of Brahmamzas will lead you from darkness to darkness, and the birth of sons will not save you. Who will assent to what you said? (12)
“Pleasures bring only a moment’s happiness, but suffering for a very long time, intense suffering, but slight happiness; they are an obstacle to the liberation from existence, and are a very mine of evils. (13)
Who will assent to what you said? (12)
“Pleasures bring only a moment’s happiness, but suffering for a very long time, intense suffering, but slight happiness; they are an obstacle to the liberation from existence, and are a very mine of evils. (13)
“While a man walks about without abandoning pleasures, and grieves day and night, while he is anxious about other people, and seeks for wealth, he comes to old age and death. (14)
“T have this, and I have not that; I must do this, and I should not do that! While he talks in this strain, the robbers (viz. time) drag him away. What foolishness is this!” (15)
‘Great wealth and women, a family and exquisite pleasures: for such things people practise austerities. All this you may have for your asking.’ (16)
“What avail riches for the practice of religion, what a family, what pleasures? We shall become
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Sramazas, possessed of many virtues, and wander about collecting alms.” (17)
‘As fire is produced in the Arazi-wood, as butter in milk, and oil in sesamum seed, so, my sons, is the soul? produced in the body; (all these things) did not exist before, they came into existence, and then they perish; but they are not permanent.’ (18)
“ (The soul) cannot be apprehended by the senses, because it possesses no corporeal form’, and since it possesses no corporeal form it is eternal. The fetter of the soul has been ascertained to be caused by its bad qualities, and this fetter is called the cause of worldly existence. (19)
“Thus being ignorant of the Law, we formerly did sinful actions, and through our wrong-mindedness we were kept back and retained (from entering the order). We shall not again act in the same way. (20)
“ As mankind is harassed (by the one), and taken hold of (by the other), and as the unfailing ones go by, we take no delight in the life of a householder.” (21)
‘Who harasses the world ? who takes hold of it ?
1 Satta in the original; it is rendered sattva by the commentators. Perhaps satt4 is the Praékrit for svatm4; at any rate, the context of the next verse proves that soul is intended.
* Amfirta. In later philosophy mfrtatva is defined as the possessing of definite and limited form (pari&4finnapariménavattvam) or the possessing of action (kriyavattvam or vegavattvam). Amfrta dravya are with the Vaiseshikas: the air (4k4sa), time, space, and Atman. These are also called nityadravya. Amfrta is here apparently synonymous with arfipin, formless, compare XXXVI, 4, where dharma, adharma, ak4sa, and k4la are enumerated as the ‘formless things without life.’
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whom do you call unfailing? My sons, 1 am anxious to learn this.’ (22)
“Mankind is harassed by Death; it is taken hold of by Old Age; the days? are called unfailing: know this, Father! (23)
“The day that goes by will never return; the days elapse without profit to him who acts contrary to the Law. (24)
My sons, 1 am anxious to learn this.’ (22)
“Mankind is harassed by Death; it is taken hold of by Old Age; the days? are called unfailing: know this, Father! (23)
“The day that goes by will never return; the days elapse without profit to him who acts contrary to the Law. (24)
“The day that goes by will never return; the days elapse with much profit to him who acts up to the Law.” (25)
‘Having lived together in one place, and both parties? having acquired righteousness, we shall, O my sons, afterwards go forth (as monks) and beg alms from house to house.’ (26)
“He who can call Death his friend, or who can escape him, or who knows that he will not die, might perhaps decide: this shall be done tomorrow. (27)
“We will even now adopt the Law, after the adoption of which we shall not be born again. The future has nothing in store for us (which we have not experienced already). Faith will enable us to put aside attachment.” (28)
(Bhvzgu speaks to his wife Vasish¢/i.) ‘ Domestic
’ Literally, the nights, It seems to have been the custom at the time when the Sfitras were composed, to reckon the time by nights, though the reckoning by days is not quite uninstanced in the Sfitras.
2 This is the explanation of duhaé by the commentators, who apparently think that the parents and the sons are meant. The word in question is originally an adverb, but it is also (cf. Thirteenth Lecture, verse 18) taken by the commentator as a numeral, and rendered dvay64. A genitive of the dual occurs in XIX, go.
[45] Fp. 66 life ceases (to have attraction) for one who has lost his sons ; VAsish¢Ai, the time has arrived for me to turn mendicant friar. As long as a tree retains its branches, it is really a tree; when they are lopped off, it is called a trunk. (29)
‘As a bird without its wings, as a king i in battle without his followers, as a merchant on a boat without his goods, even so am I without my sons.’ (30)
“You have brought together all these objects of desire, and have collected many exquisitely pleasant things. Let us, therefore, fully enjoy the pleasures; afterwards we shall go forth on the road of salvation.” (31)
‘We have finished enjoying pleasures, my dear ; our life is drawing to its close. I do not abandon pleasures for the sake of an unholy life; but looking with indifference on gain and loss, on happiness and suffering, I shall lead the life of a monk.’ (32)
“May you not remember your brothers (when it is too late) like an old goose swimming against the current. Enjoy the pleasures together with me. A mendicant’s life is misery.” (33)
‘My dear, as a snake casts off the slough of its body and goes along free and easy, even so have my sons abandoned pleasure. Why should I, being left alone, not follow them? (34)
‘As the fish Réhita’? breaks through a weak net, even so wise men of exemplary character and famous for their austerities abandon pleasure and live as mendicants. (35)
Why should I, being left alone, not follow them? (34)
‘As the fish Réhita’? breaks through a weak net, even so wise men of exemplary character and famous for their austerities abandon pleasure and live as mendicants. (35)
“As the herons fly through the air and the geese too, who had rent the net, even so my sons and
* Cyprinus Rohita.
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my husband depart. Why should I, being left alone, not follow them?” (36)
When the queen had heard that the Purdhita with his wife and sons had entered the order, abandoning pleasures and all his large property, she spoke to the king: (37)
‘A man who returns, as it were, to the vomit, is not praised ; but you want to confiscate’ the property left by the Brahmaza. (38)
‘If the whole world and all treasures were yours, you would still not be satisfied, nor would all this be able to save you. (39)
‘Whenever you die, O king, and leave all pleasant things behind, the Law alone, and nothing else in this world, will save you, O monarch. (40)
‘As a bird dislikes the cage, so do I (dislike the world). I shall live as a nun, without offspring, poor, upright, without desire, without love of gain, and without hatred. (41).
‘As when by a conflagration of a forest animals are burned, other beasts greatly rejoice, being under the influence of love and hate; even so we, fools that we are, being attached to pleasure, do not perceive that the world is consumed:by the fire of love and hatred. (42, 43)
‘Those who have enjoyed pleasures, and have renounced them, move about like the wind, and go wherever they please, like the birds unchecked in their flight. (44)
‘When they? are caught, and held by my hand,
1 It was considered a privilege of the king to confiscate the property of a man who had no heir; compare Gautama XXVIII, 42, Vasish¢ha XVII, 83-86, &c.
2 This apparently refers to the birds mentioned in the last verse.
F 2
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sir, they struggle; we shall be like them, if we are attached to pleasures. (45)
‘As an unbaited (bird)! sees a baited one caught in the snare, even so shall we avoid every bait and walk about, not baited by anything. (46)
‘Being aware that pleasures are causes for the continuance of worldly existence, as illustrated in (the above) similes of the greedy man, one should be cautious and stir as little as possible, like a snake in the presence of Suparza. (47)
‘Like an elephant who has broken his fetters, go to your proper destination. O great king Ishukéri ; this is the wholesome truth I have learned. (48)
‘Leave your large kingdom and the pleasures which are so dear to all; abandon what pleases the senses, and what attracts; be without attachment and property ; learn thoroughly the Lawand give up all amusements; then practise famous and severe penance, being of firm energy *’ (49, 50)
The commentators labour to interpret them as ‘pleasures,’ but that wil] not make good sense.
? Kulala in the original. Kulala in Sanskrit denotes the wild cock, Phasianus Gallus. The word seems to be derived from kulAya by assimilation of the y to the preceding consonant, compare salila for saliy4 =sarité = sarit. In the sense of bird the word kulfla seems to be used in the well-known stanza of Bhartrthari: brahm& yena kulalavan niyamito brahmaadabhand6dare, unless here kul4la is an early corruption for kulayin.
® The commentators assign these verses to the two sons of Bhrigu; but then the verses do not construe. Besides the mention of the ‘large kingdom’ in the first line seems to prove that the king, and not the Brahmans, is to be understood as the person addressed. In the last line I separate pagigghaha kkhayam (scil. tavam), instead of pagiggh=ahakkhdyam. It is, however, just possible that the next verse is to be connected with the preceding ones ; in that case, we must read pagiggA/ = and interpret it in conformity with the scholiast as a gerund.
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In this way all (these) professors of the Law gradually obtained enlightenment, being frightened by birth and death, and seeking for the end of misery. (51)
Their doubts about the true doctrine were dispersed, and they realised the Bh4vands!; in a short time they reached the end of misery. (52)
The king and the queen, the Brahmanical Puréhita, his wife, and his sons, they all reached perfection. (53)
Thus I say.
FIFTEENTH LECTURE. THE TRUE MONK 2.
He who adopts the Law in the intention to live as a monk, should live in company (with other monks), upright, and free from desire; he should abandon his former connections, and not longing for pleasures, he should wander about as an unknown beggar: then he is a true monk. (1)
Free from love he should live, a model of
1 The bh4&van4s are certain meditations which are conducive to the purity of the soul. They are treated at length in a work by Hémafandra, called Bhavabhivané, which seems to be rather popular with the Svétambaras. The Digambaras seem to call them Anupréksh&s. A work in Pr&akrit by Subhagandra, called K4rttikéyanupréksha, is epitomised in Bhandarkar’s Report for 1883-84, p. 113 ff.
2 The name of this lecture, sa bhikkhA, is derived from the burden which runs through the whole of it and winds up every verse.
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righteousness 1, abstaining from sins, versed in the sacred lore, protecting his soul (from every wrong), wise, hardy, observing everything; he who is attached to nothing, is a true monk. (2)
Ignorant of abuse and injury, a steadfast monk should be a model of righteousness, always protecting his soul (from sins), neither rash nor passionate ; when he endures everything, then he is a true monk. (3)
He who is content with lowly beds and lodgings, bears heat and cold, flies and gnats, is neither rash nor passionate, and endures everything, he is a true monk. (4)
(3)
He who is content with lowly beds and lodgings, bears heat and cold, flies and gnats, is neither rash nor passionate, and endures everything, he is a true monk. (4)
He does not expect respectful treatment, nor hospitality, nor reverence, nor, indeed, praises ; he controls himself, keeps the vows, practises austerities, lives together with other monks, meditates on his soul; this is a true monk. (5)
If he does not care for his life, or abandons every delusion, if he avoids men and women, always practises austerities, and does not betray any curiosity, then he is a true monk. (6)
He who does not profess and live on divination from cuts and shreds *, from sounds on the earth or in the air, from dreams, from diagrams, sticks, and
1 LAdAé, explained sadanush‘hanataya pradhfanad. Ladha is also the name of a country in western Bengal, inhabited, at Mahfvira’s time, by uncivilised tribes, see part i, p. 84, note 1. The etymology of both words is doubtful.
* Compare the note on p. 161 of parti. The 71st chapter of Varaha Mihira’s Brthat Samhit4 treats of vastrazhéda, rents, &c. of clothes; the 51st, of angavidy4, forebodings from the body; and the 53rd, of vastuvidya, property of buildings; chapters 88, 90, and 95 are devoted to the forebodings from the cries of birds, female jackals, and crows.
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properties of buildings, from changes in the body, from the meaning! of the cries (of animals)—he is a true monk. (7)
Spells, roots, every kind of medical treatment, emetics, purgatives, fumigation, anointing of the eye, and bathing, the patient’s lamentation, and his consolation—he who abstains from all these things, is a true monk. (8)
He who does not praise, or pay attention to, the warriors, Ugras?, princes, Brahmazas, Bhégas, and artists of all sorts, who abstains from this, he is a true monk. (9)
He who does not, for earthly gain, improve his acquaintance with householders, with whom he fell in as a monk, or was in friendly relation before that time, he is a true monk. (10)
A Nirgrantha is forbidden to take from householders, if they do not give it themselves, bed, lodging,
1 A conjectural rendering of vigaya, which cannot be taken in its ordinary meaning ‘victory. The commentary explains it subh4subhanirfipas4bhy4sa4.—Notice the absence of astrology from the above list of prophetical arts practised by strolling friars apparently to insinuate themselves into the good graces of laymen and women. If Greek nativity had already risen to importance, it certainly would have been mentioned. For it has ever since held a firm hold on the Hindu mind.—This remark also applies to XX, 45. But in Sfitrakriténga I, 12, 9, astrology (samvakkhara) is mentioned ; it is, however, the ancient astrology of the Hindus, not the Greek one.
For it has ever since held a firm hold on the Hindu mind.—This remark also applies to XX, 45. But in Sfitrakriténga I, 12, 9, astrology (samvakkhara) is mentioned ; it is, however, the ancient astrology of the Hindus, not the Greek one.
® The Ugras and Bhégas were Kshattriyas. The former were, according to the Gainas, descendants of those whom A:shabha, the first Tirthakara, appointed to the office of kéfwals or prefects of towns, while the Bhégas were descendants from those whom Rishabha acknowledged as persons deserving of honour. Comp. Hoernle, Uvisaga Dasfo, Appendix, p. 58, and my edition of the Kalpa Sfitra, p. 103, note on § 18.
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drink, food, or any dainties and spices; he who is not angry at such occasions, he is a true monk. (11)
If a monk gets any food and drink, or dainties and spices, and does not feel compassion (on a sick fellow-monk) in thoughts, words, and deeds, (then he is not a true monk)?; but if he has his thoughts, words, and acts under strict discipline, then he is a true monk. (12)
Dish-water *, barley-pap, cold sour gruel’, water in which barley has been washed: such loathsome food and drink he should not despise, but call at the lowliest houses (for alms); then he is a true monk. (13)
There are many voices on the earth, of gods, of men, and of beasts, dreadful, frightful, and awful noises ; if he hears them without trembling, then he is a true monk. (14)
He who understands all religious disputations, [who lives together with fellow-monks]*, who practises self-discipline®, who meditates on his soul, who is wise, hardy, and observes everything, who
* The commentators supply these words; something to that purport is wanted to make out a consistent meaning, but there is not so much as a hint of it in the text itself. As it stands now, the meaning would be just the opposite of that given in the translation, which is in better accordance with the established custom.
3 Ayamaga, it is rendered 444 maka in Sanskrit, and explained avasravana, i.e: avasravana, See also Leumann, Aupapatika Sfitra, Glossar s.v.
* Sauvtra, explained kafgika, the water of boiled rice in a state of spontaneous fermentation.
‘ This is a later addition, proved to be such by the metre, though the commentators comment upon it.
® KhéyAfmugaé. The commentators explain khéda by samyama.
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is calm, and does not hurt anybody, he is a true monk. (15)
He who, not living by any art, without house, without friends, subduing his senses, free from all ties, sinless, and eating but little, leaves the house and lives single, he is a true monk. (16)
Thus I say.
SIXTEENTH LECTURE. THE TEN CONDITIONS OF PERFECT CHASTITY.
O long-lived (Gambfsvamin)! I (Sudharman) have heard the following Discourse from the Venerable (Mahavira) :
(16)
Thus I say.
SIXTEENTH LECTURE. THE TEN CONDITIONS OF PERFECT CHASTITY.
O long-lived (Gambfsvamin)! I (Sudharman) have heard the following Discourse from the Venerable (Mahavira) :
Here!, indeed, the venerable Sthaviras have declared ten conditions for the realisation of celibacy, by hearing and understanding which the monks will reach a high degree of self-discipline, of Samvara?, and of contemplation, will be well protected (by the three Guptis), will guard their senses, guard their chastity, and will thus never be remiss (in the attendance on their religious duties).
What, then, are those tén conditions for the realisation of celibacy as declared by the venerable Sthaviras, by hearing and understanding which the monks will reach a high degree of self-discipline, of
1 [he word ‘here’ is explained as meaning ‘in this religion of the Gainas,’ See p. 8, note 5.
* Samvara is the stopping of the 4sravas by means of the Samitis and Guptis, see above, p. 55, note 1.
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Samvara, and of contemplation, will be well protected (by the three Guptis), will guard their senses, guard their chastity, and will thus never be remiss (in the attendance on their religious duties) ?
These, then, are the ten conditions for the realisation of celibacy, &c. (all down to) duties.
1. A Nirgrantha may occupy various places for sleep or rest!; but a Nirgrantha should not occupy places, for sleep or rest, frequented by women, cattle, or eunuchs. The preceptor has explained the reason for this. Ifa Nirgrantha occupies places for sleep or rest, frequented by women, cattle, or eunuchs, then, though he be chaste, there may arise a doubt with regard to his chastity, or a sensual desire, or a feeling of remorse, or he will break the rules, or he will become a slave to passion, or he will acquire a dangerous illness of long duration, or he will desert the faith which the Kévalin has proclaimed. Therefore a Nirgrantha should not occupy places, for sleep or rest, frequented by women, cattle, or eunuchs,
2. A Nirgrantha should not converse with women *, The preceptor has explained the reason for this. If a Nirgrantha converses with women, &c. (all as above).
3. A Nirgrantha should not sit together with women on the same seat. The preceptor has explained the reason for this. If a Nirgrantha sits on the same seat with women, &c. (all as above).
1 Literally, beds and seats. * This might also be rendered: he should not talk about women.
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4. A Nirgrantha should not look at, or contemplate, the charms and beauties of women. (The rest similar as above.)
5. A Nirgrantha should not, behind a screen, or curtain, or wall, listen to the screeching or screaming or singing or laughing or giggling or crying of women, (The rest similar as above.)
6. A Nirgrantha should not recall to his memory the pleasure and amusements which in the past he enjoyed together with women. (The rest similar as above.)
A Nirgrantha should not recall to his memory the pleasure and amusements which in the past he enjoyed together with women. (The rest similar as above.)
7. A Nirgrantha should not eat well-dressed food. (The rest similar as above.)
8. A Nirgrantha should not eat or drink to excess. (The rest similar as above.)
9. A Nirgrantha should not wear ornaments. The preceptor has explained the reason for this. If he wears ornaments, or adorns his body, he might become an object of desire to women. When he is an object of desire to women, then, &c. (the rest as in 1).
10. A Nirgrantha should not care for sounds, colours, tastes, smells, and feelings. (The rest similar as above.)
Here are some verses (to the same effect)?:
A monk should take up a detached lodging, free from, and not frequented by women, to preserve his chastity. (1)
A chaste monk should avoid talking with women, which delights the mind and foments love and passion. (2)
1 The preceding part of this lecture is in prose.
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A chaste monk should always avoid the company of, and frequent conversation with women. (3)
A chaste monk should avoid observing the body, limbs, and figure of women, their pleasant prattle and oglings. (4)
A chaste monk should avoid listening to the screeching, screaming, singing, laughing, giggling, and crying of women. (5)
A chaste monk should never recall to his mind how he had laughed and played with women, and had enjoyed them, how they became jealous, and what tricks he played to frighten them. (6)
A chaste monk should always avoid well-dressed food and drink which will soon raise his sensuality. (7)
A chaste monk should always eat his food, collected according to the rules, for the sustenance of life, in the prescribed quantity, and at the right” time; concentrated in his thoughts he should not eat to excess. (8) .
A chaste monk should abstain from ornaments, he should not adorn his body after the fashion of amorous people. (9)
He should always abstain from the five orders of pleasant things: sounds, colours, smells, tastes, and feelings of touch. (10)
A lodging frequented by women, their pleasant talk, their company, and looking at their charms; (11)
Their screeching, screaming, singing, and laughing, eating and sleeping together with them; welldressed food and drink, or partaking of them to excess ; (12)
And ornaments and finery!: these pleasant things,
1 Iétham ka, i.e. ish/am ka. The commentators connect the
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which are hard to leave, are like the poison T4lapuéa }, for a man who seeks after the true Self. (13)
He should, once for all, abandon pleasant things which are hard to leave; and concentrated in his thoughts he should avoid whatever casts a doubt on his chastity. (14)
A monk should be the steadfast charioteer, as it were, of the Law in the park of the Law?, a vessel of righteousness, content, restrained, attentive to the duties of a chaste monk. (15) °
(14)
A monk should be the steadfast charioteer, as it were, of the Law in the park of the Law?, a vessel of righteousness, content, restrained, attentive to the duties of a chaste monk. (15) °
The gods, Danavas, Gandharvas, Yakshas, R4kshasas, and Kinnaras pay homage to a chaste monk who performs his difficult duties. (16)
This unchangeable, permanent, and eternal Law has been proclaimed by the Ginas; through it the Siddhas have reached perfection, and others will reach it. (17)
Thus I say.
SEVENTEENTH LECTURE. THE BAD SRAMANA.
A Nirgrantha who has entered the order, who has learned the Law, who has received religious words with the second part of the sentence. By giving to éa the meaning of api they interpret the two words in question as meaning ‘though very pleasant.’
* T4élauda. According to the Dipiké it is a poison which kills by merely touching the palate (talukasparsanamatrad éva); but this is a mere guess prompted by a wrong etymology. TAlauda stands perhaps for talakfi¢a, which may have been a variant of kélakfi/a, the deadly poison swallowed by Siva.
3 Here we have twice the same word dhammér4mé, whichp. 78 discipline, and who has obtained the benefit of Bédhi which is difficult to obtain, may perhaps afterwards begin to live as he likes. (1)
(He will say :) I havea good bed and wherewithal to cover me; I obtain food and drink; I know everything that comes to pass, friend; why then should I study, sir? (2)
He who, after entering the order, always sleeps, eats, and drinks as much as he likes, and lives comfortably, is called a bad Sramaza. (3)
The sinner who despises the learning and discipline which his preceptor and teachers have taught him, is called a bad Sramaza. (4)
He who does not, as he should, strive to please his preceptor and teachers, and does not, in his arrogance, treat them with respect, is called a bad Sramama. (5)
He who hurts living beings, seeds, and sprouts, who does not control himself, though he believes himself well-controlled, is called a bad Sramaza. (6)
He who uses a bed, a plank, a chair, a seat, or his duster', without having well wiped these things, is called a bad Sramama. (7)
He who walks with great haste and without care, being overbearing and fierce, is called a bad Sramaza. (8)
I have once translated ‘park of the Law,’ and then ‘vessel of righteousness.’ It is obvious that a play on this word is intended, though I may have failed to hit the meaning of the author.
1 Padakambala, usually called ragéharaza. One commentator suggests, as a possible rendering, patrakambala ‘a cloth to cover his almsbowl.’
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He who carelessly inspects things', throwing down his duster at random, not being attentive to the inspection of things, is called a bad Sramama. (9)
He who carelessly inspects things, his attention being absorbed by what he hears, who always slights his teachers, is called a bad Sramaza. (10)
(9)
He who carelessly inspects things, his attention being absorbed by what he hears, who always slights his teachers, is called a bad Sramaza. (10)
He who is deceitful, talkative, arrogant, greedy, who does not control himself, nor share (his food, &c. with those who are in want), and is not of an amiable disposition, is called a bad Sramama. (11)
He who is a controversialist, and ill-behaved, who perverts the truth, and delights in quarrels and contentions, is called a bad Sramama. (12)
He who sits down on a weak, shaking seat wherever he lists, and is not careful in sitting down, is called a bad Sramama. (13)
He who sleeps with dusty feet and does not inspect his couch, being careless about his bed, is called a bad Sramama. (14)
He who eats milk, curds, and other things produced from milk, and does not practise austerities, is called a bad Sramama. (15)
He who eats after sunset, and when admonished, makes an angry reply, is called a bad Sramana. (16)
He who leaves his own teacher, and follows heretical ones, who continuously changes his school?, being of a bad disposition, is called a bad Sramaza. (17)
1 It is a monk’s duty closely to inspect everything that he uses or comes in contact with, in order to avoid hurting inadvertently anything considered to possess life. This is called padiléha.
3 Ginamganika, according to the commentators one who attaches himself to another gava every half-year.
p. 80
He who has left his own house, and _ busies himself in another's house, who lives by fortunetelling, is called a bad Sramama. (18)
He who eats the food of his relations, and does not like living by alms?, who reposes on the seat of the householder, is called a bad Sramama. (19)
Such a monk, who, like the heretics*, does not protect himself from sins, who though having the appearance (of a monk) is the lowest among his worthy brethren, is despised in this world like poison; he is nobody in this world and in that beyond. (20)
But he who always avoids these sins, and is pious amongst his brethren, is welcomed in this world like nectar; he conquers this world and the next 8, (21)
Thus I say.
EIGHTEENTH LECTURE. SANGAYA 4,
In the town of K4mpilya there was a king, named Savigaya, who possessed numerous troops and warchariots ; once he went a-hunting. (1)
1 Samudaziya, explained bhaiksham.
* Pa#kakustfila, literally, those who practise the five wrong stlas, whereby probably those are denoted who do not keep the five great vows of the Gainas. Note that the Buddhists too have their pa#kastla. They could therefore have been called pa#akustla by the Gainas,
* The text is not settled in the last line; but there can be no doubt about the meaning.
‘ The commentators Sanskritise this name in Samyata. But however appropriate it may be to a Gaina, it certainly does not
LECTURE XVIII. 81
He was surrounded on all sides by a large host of horses, elephants, chariots, and footmen. (2)
‘ The commentators Sanskritise this name in Samyata. But however appropriate it may be to a Gaina, it certainly does not
LECTURE XVIII. 81
He was surrounded on all sides by a large host of horses, elephants, chariots, and footmen. (2)
He chased the deer on horseback in the Késarapark of Kampilya; and intent on his sport he killed there the frightened deer. (3)
Now in the Késara-park there was a houseless ascetic intent on sacred study and meditating on the Law. (4)
Annihilating sinful inclinations?, he meditated in the Asphéta-bower?, But the king killed the deer that fled to him. (5)
Now the king on horseback came quickly there ; he saw the killed deer and saw the monk there. (6)
The king in his consternation (thought) ‘I had nearly hurt the monk; ill-fated and cruel me that is mad for the sport.’ (7)
Having dismissed his horse, the king bowed respectfully to the monk’s feet (saying), ‘ Forgive me this, Reverend sir.’ (8)
But the venerable monk, being plunged in silent meditation, made no reply to the king, who, therefore, was seized with fear. (9)
‘I am Savigaya; answer me, Reverend sir; a monk might by the fire of his wrath reduce millions of men to ashes.’ (10)
‘Be without fear, O king; but grant safety to others also ; in this transient world of living beings, why are you addicted to cruelty ? (11)
look like a king’s name. The Sanskrit form of the name was probably Safigaya or Srigaya, both of which frequently occur in Sanskrit literature.
1 To render Asrava.
? Apphéva in the original; there are several plants which are called 4sphéta.
[45] G
p. 82
‘As you must, of necessity, one day part with everything, in this transient world of living beings, why do you cling to kingly power ? (12)
‘Transient like a stroke of lightning are life and beauty, which you love so much; you do not comprehend what will benefit you in the next life. (13)
‘Wives and children, friends and relations, all are dependent ona man during his life; but they will not follow him in death. (14)
‘The sons, in great sorrow, will remove the corpse of their father (to the cemetery) ; and so will parents do with their sons and relations; O king, do penance! (15)
‘O king, other men, glad, and pleased, and well attired, will enjoy the riches (the deceased) had amassed, and will dally with the wives he had so well guarded. (16)
‘And whatever actions he has done, good or wicked ones, with their Karman he will depart to his next existence.’ (17)
Then the king was taught the Law by this monk, and was filled with a great desire for purity, and disregard of worldly objects. (18)
Satigaya gave up his kingly power and adopted the faith of the Ginas in the presence of the venerable monk GardabhAli. (19)
A Kshattriya, who had abandoned his kingdom and had turned monk, said to him: ‘As you look so happy in outward appearance, you must have peace of mind. (20)
‘What is your name, to which Gétra do you belong, and why have you become an ascetic! ?
(19)
A Kshattriya, who had abandoned his kingdom and had turned monk, said to him: ‘As you look so happy in outward appearance, you must have peace of mind. (20)
‘What is your name, to which Gétra do you belong, and why have you become an ascetic! ?
? Literally, a Brahman.
LECTURE XVIII. 83
How do you venerate the enlightened ones’, and how did you come to be called a well-behaved (monk) ?’ (21)
“My name is Sa#gaya; I belong to the Gétra of Gétama; my teacher is Gardabhili, who is conversant with the sacred lore and good conduct. (22)
“O great sage, the man of limited knowledge talks foolishly on these four heads ?, viz. the existence of the soul, its non-existence, idolatry, and the inefficiency of knowledge. (23)
‘This has been declared by himwho is enlightened, wise, liberated, conversant with the sacred lore and good conduct, who is truthful and of right energy. (24)
“Men who commit sins will go to hell; but those who have walked the road of righteousness, will obtain a place in heaven. (25)
“ All this delusive talk (of the heretics) is untrue and without any meaning; I live and walk about according to the rules of self-control. (26)
1 Buddhé, explained 444ry4n, preceptors.
® These are the four great heresies: (1) that of the kriyavadinas, who maintain that the soul exists; (2) that of the akriy4vadinas, who hold the reverse of the preceding doctrine; (3) that of the vainayikas, which seems to be identical with salvation by bhakti; (4) that of the ag#fnavadinas, who contend that knowledge is not necessary for salvation, but tapas; this seems identical with the karmapatha. The commentators explain kriyivadina& ‘those who believe the soul or 4tman to be characterised by the verb to be (i.e. by a permanent and unchangeable existence), and ascribe to it such qualities as ubiquity or non-ubiquity, activity or non-activity.’ This they treat as heresy, but from Mahévagga VI, 31, 2 (vol. xvii, p. 109) it is evident that the Gainas were considered kriy4vadins. The akriy4v4da is also identified with the kshazikav4da or doctrine, usually ascribed to Buddhists, that everything has but a momentary existence and is in the next moment replaced by a facsimile of itself. About these heresies compare the Sfttrakrztanga I, 12; II, 2, 77.
G2
p. 84
‘“‘T know all these heresies to be contemptible ; I know that there will be a life hereafter, and I know my Self. (27)
“TI was an illustrious god in the Mahaprava heaven, and reached old age as we here would say of a man who is a hundred years old; but in heaven, hundred years consist of as many Mah4palts of Palis'. (28)
“‘ Descending from the Brahmaléka, I was born as a man. I know exactly the length of my life as well as that of other men. (29)
“A monk should abandon the manifold doctrines (of heretics), and his own fancies, and such deeds as are productive of evil everywhere. One should live up to this wisdom %. (30)
I know exactly the length of my life as well as that of other men. (29)
“A monk should abandon the manifold doctrines (of heretics), and his own fancies, and such deeds as are productive of evil everywhere. One should live up to this wisdom %. (30)
“TI keep clear of the (superstitious) questions and the spells of laymen, exerting myself day and night (in the true religion). Thinking thus, one should practise austerities. (31)
“And what you of a pure mind asked me just now, that has been revealed by the enlightened one*; such knowledge makes part of the creed of the Ginas, (32)
“ A wise man believes in the existence of the soul,
’ According to the commentary a pAlf seems to be what is commonly called palyépam4, and mah4p4lf a sagar6pamé4. However the longest life of a god in Brahmal6ka is but ten Sagarépamés, see below, XXXVI, 225. The construction of the verse is very involved, but the drift of it cannot be mistaken.
* ii viggdm anusamkaré. I believe that vigg4m here stands for vidvan, as in the following verse. The meaning would then be, ‘knowing this one should live as a monk,’
5 Buddha.
“ The Gainas do not deny the existence of the soul, but the unalterable character of the soul. Hence they object to the kriydvada.
LECTURE XVIII. 85
he avoids the heresy of the non-existence of the soul; possessing true faith one should practise the very difficult Law according to the faith. (33)
“ Having learned this pure creed, which is adorned by truth and righteousness, Bharata! gave up Bharatavarsha and all pleasures, and entered the order. (34)
“King Sagara’ also gave up the ocean-girt Bharatavarsha and his unrivalled kingly power, and reached perfection through his compassion. (35)
“ After having given up Bharatavarsha, the famous universal monarch of great power, called Maghavan®, entered the order. (36)
“King Sanatkum4ara‘, a universal monarch of great power, placed his son on the throne, and then practised austerities. (37)
“Santi >, a universal monarch of great power, the
1 Bharata was the eldest son of Rzshabha, the first Tirthakara. He became the first akravartin, or universal monarch, and resided in Ayédhy4. At his renunciation he was ordered by Indra himself to pluck out five handfuls of his hair as is the custom of Gaina monks on entering the order.
2 Sagara, king of Ayé6dhy4, was, according to the legend contained in the commentary (see R. Fick, Eine jainistische Bearbeitung der Sagara-Sage, Kiel, 1889), the younger brother of Agita, the second Tirthakara. He became the second Kakravartin, and, in the end, he was ordained by Agita. The Gaina legend seems to be but a strangely distorted version of the story of Sagara told in the first book of the Ram4yana.
* Maghavan, son of king Samudravigaya of Sravasti, and his wife Bhadrf, became the third Kakravartin.
The Gaina legend seems to be but a strangely distorted version of the story of Sagara told in the first book of the Ram4yana.
* Maghavan, son of king Samudravigaya of Sravasti, and his wife Bhadrf, became the third Kakravartin.
* Sanatkumfra, son of king Asvaséna of Hastinapura, and his wife Sahadévi, became the fourth Xakravartin. The adventures of Sanatkumfra are told in a Prakrit legend, which I have published in my Ausgew4hlte Erz4hlungen in Mah4rashérf, Leipzig, 1886, p. 20 ff.
5 Santi was the sixteenth Tirthakara, Kunthu the seventeenth, andp. 86 bringer of peace to the world, gave up Bharatavarsha and reached perfection. (38)
“King Kunthu, the bull of the Aikshvdka race, the widely famed lord, reached perfection. (39)
“King Ara, after he had given up the sea-girt Bharatavarsha, reached perfection on becoming exempt from defilement. (40)
“After having given up his large kingdom, his army and war-chariots, his exquisite pleasures, Mahapadma '! practised austerities. (41)
“Having brought the (whole) earth under his sceptre, king Harishéza*, who humbled the pride (of other kings), reached perfection. (42)
“Gaya, together with thousands of kings, renouncing the world, practised self-restraint. He
Ara the eighteenth Tirthakara. Kunthu sounds strange for a proper name. I think it just possible that it isa popular or Prakret corruption of Kakutstha, who was an Aikshvéka. As is well known, Rima is frequently called after him Kakutstha, and so are other kings of the same line, in which he stands as the twenty-fifth according to the list in the Ram4yaza I, 70.
1 Mahapadma was the ninth Xakravartin. His elder brother was Vishvukumara, who was ordained by Suvrata, a disciple of Munisuvrata, the twentieth Tirthakara. He wrenched the sovereignty of the world from Namuéi, minister of his father Padméttara, who had ascended the throne, by making him promise as much of his territory as he could cover with three strides. This is the Brahmanical story of Vishzu and Bali, for whom the Gainas have substituted Namufi. According to them the minister Namufi was, in a disputation, defeated by the Gaina monks, and to revenge himself on them, he ordered them to quit his kingdom as soon as he got it—Maha&padma’s residence was Hastinapura.
* Harishésza, son of king Mah4hari of K4mpilya, became the tenth Xakravartin.
3 Gaya, son of king Samudravigaya of Ragagriha, became the eleventh Xakravartin.
LECTURE XVIII. 87
reached perfection which has been taught by the Ginas. (43)
“ Das4raabhadra', giving up his flourishing kingdom of Das&rza, turned monk; he renounced the world, being directed to do so by Sakra himself. (44)
“ Karakazdu was king of Kalinga; Dvimukha, of Pa#kala; Nami, of Vidéha; Naggati (or rather Nagnagit), of Gandhdra*. (45)
“Nami humbled himself, being directed to do so by Sakra himself; the king of Vidéha left the house and became a Sramama. (46)
(44)
“ Karakazdu was king of Kalinga; Dvimukha, of Pa#kala; Nami, of Vidéha; Naggati (or rather Nagnagit), of Gandhdra*. (45)
“Nami humbled himself, being directed to do so by Sakra himself; the king of Vidéha left the house and became a Sramama. (46)
“These bulls of kings have adopted the faith of the Ginas; after having placed their sons on the throne, they exerted themselves as Sramazas. (47)
“Udayana’, the bull of the kings of Sauvira, renounced the world and turned monk; he entered the order and reached perfection. (48)
“ And thus the king of K4si*, exerting himself for the best truth, abandoned all pleasures, and hewed down, as it were, his Karman like a forest. (49)
“And thus king Vigaya®, whose sins were not quite annihilated °, turned monk after he, the famous man, had quitted his excellent kingdom. (50)
1 King Dasarmabhadra was a contemporary of Mahavira.
* These are the four Praty€kabuddhas ; see p. 35, note 2.
5 The story of Udayana (or perhaps Uddayana) will be found in my Ausgewahlte Erzihlungen in Méharash/rt, p. 28 ff. He was contemporary with Mahfvira.
4 He was Nandana, the seventh Baladéva, son of king Agnisikha of Benares.
® He was the son of king Brahmarfga of Dvdrak4vati, and eldest brother of the Vasudéva Dviprishéa or DvipushA.
* To render ana//h&kitti, of which the commentators offer several explanations, rendering it anarttakfrti and anash/akirti. A various reading 4za//hakitti is mentioned, and explained ag#&-artha-Akriti.
p. 88
“And thus the royal seer Mahabala! practised severe penance with an undistracted mind, and took upon himself the glory (of self-control). (51)
“Why should a wise man, for bad reasons, live on earth like a madman, since those persons (mentioned above) who reached eminence, exerted themselves strongly ? (52)
“| have spoken true words able to promote virtue ; 'some have been saved, some are being saved, and some will be saved. (53)
“Why should a wise man, for bad reasons, bring affliction upon himself? He who has become free from all ties and sins, will reach perfection.” (54)
Thus I say.
NINETEENTH LECTURE. THE SON OF MRIGA.
In the pleasant town of Sugriva, which is adorned with parks and gardens, there was the king Balabhadra and Mrzga, the principal queen. (1)
Their son Balasrt, also known as Mrzgdputra (i.e. son of Myvzga), the darling of his father and mother, was crown-prince, a (future) lord of ascetics. (2)
In his palace Nandana he dallied with his wives, like the god Dégundaga?*, always happy in his mind. (3)
‘ Mahfbala was the son of king Bala of Hastinapura. He lived at the time of Vimala, the thirteenth Tirthakara.
* According to the commentators the Dégundaka gods are the trdyastrimsa gods. The Sanskrit of ddgundaga would be dvikundaka.
LECTURE XIX. 89
Standing at a window of his palace’, the floor of which was inlaid with precious stones and jewels, he looked down on the squares, places, and roads of the town. (4)
The Sanskrit of ddgundaga would be dvikundaka.
LECTURE XIX. 89
Standing at a window of his palace’, the floor of which was inlaid with precious stones and jewels, he looked down on the squares, places, and roads of the town. (4)
Once he saw pass there a restrained Sramaza, who practised penance, self-restraint, and self-control, who was full of virtues, and a very mine of good qualities. (5)
Mvigaputra regarded him with fixed eyes, trying to remember where he had seen the same man before. (6)
While he looked at the saint, and his mind became pure, the remembrance of his former birth came upon him as he was plunged in doubt. (7)
When the remembrance of his former birth came upon the illustrious Mvgaputra, he remembered his previous birth and his having ‘been then a Sramana. (8)
Being not delighted with pleasures, but devoted to self-control, he went to his father and mother, and spoke as follows: (9)
‘I have learned the five great vows; (I know) the suffering (that awaits the sinner) in hell or in an existence as a brute; I have ceased to take delight in the large ocean (of the Samsara) ; therefore, O mother, allow me to enter the order. (10)
‘O mother, O father, I have enjoyed pleasures which are like poisonous fruit: their consequences are painful, as they entail continuous suffering. (11)
‘This body is not permanent, it is impure and of
1T separate the words pas&ysaléyana/‘hi6d. The commentators take them for a compound; but then the preceding part of the sentence would not construe. It is an irregular sandhi, instances of which, however, are not unfrequent.
p. 90
impure origin ; it is but a transitory residence (of the soul) and a miserable vessel of suffering. (12)
‘I take no delight in this transitory body which one must leave sooner or later, and which is like foam or a bubble. (13)
‘And this vain human life, an abode of illness and disease, which is swallowed up by old age and death, does not please me even for a moment. (14)
‘Birth is misery, old age is misery, and so are disease and death, and ah, nothing but misery is the Samsara, in which men suffer distress. (15)
‘Leaving behind my fields, house, and gold, my son and wife, and my relations, leaving my body I needs must, one day, depart. (16)
‘As the effect of Kimpaka-fruit! is anything but good, so the effect of pleasures enjoyed is anything but good. (17)
‘He who starts on a long journey with no provisions, will come to grief on his way there, suffering from hunger and thirst. (18)
‘Thus he who without having followed the Law, starts for the next world, will come to grief on his way there, suffering from illness and disease. (19)
‘He who starts on a long journey with provisions, will be happy on his way there, not suffering from hunger and thirst. (20)
‘Thus he who after having followed the Law, starts for the next world, will be happy on his journey there, being exempt from Karman and suffering. (21)
(19)
‘He who starts on a long journey with provisions, will be happy on his way there, not suffering from hunger and thirst. (20)
‘Thus he who after having followed the Law, starts for the next world, will be happy on his journey there, being exempt from Karman and suffering. (21)
‘ As when a house is on fire, the landlord carries away valuable things and leaves behind those of
* Cucumis Colocynthus.
LECTURE XIX. gI
no value; so when the whole world is on fire, as it were, by old age and death, I shall save my Self, if you will permit me.’ (22, 23)
To him his parents said : “Son, difficult to perform are the duties of a Sramaza ; a monk must possess thousands of virtues. (24)
“Impartiality towards all beings in the world, whether friends or enemies, and abstention from injury to living beings throughout the whole life: this is a difficult duty. (25)
“To be never careless in abstaining from falsehood, and to be always careful to speak wholesome truth: this is a difficult duty. (26)
“To abstain from taking of what is not given, even of a toothpick, &c.; and to accept only alms free from faults: this is a difficult duty. (27)
“To abstain from unchastity after one has tasted sensual pleasures, and to keep the severe vow of chastity: this is a very difficult duty. (28)
“To give up all claims on wealth, corn, and servants, to abstain from all undertakings, and not to own anything: this is a very difficult duty. (29)
“Not to eat at night any food of the four kinds?, not to put away for later use or to keep a store (of things one wants): this is a very difficult duty. (30)
“ Hunger and thirst, heat and cold, molestation by flies and gnats, insults, miserable lodgings, pricking grass, and uncleanliness, blows and threats, corporal punishment and imprisonment, the mendicant’s life and fruitless begging : all this is misery. (31, 32)
“ Such a life is like that of pigeons (always afraid of
1 J.e. food, drink, dainties, and spices.
Q2 UTTARADHYAYANA.
dangers) ; painful is the plucking out of one’s hair; difficult is the vow of chastity and hard to keep (even) for a noble man. (33)
‘“My son, you are accustomed to comfort, you are tender and cleanly’; you are not able, my son, to live as a Sramama. (34)
“No repose as long as life lasts ; the great burden of duty is heavy like a load of iron, which is difficult to be carried, O son. (35)
“As it is difficult to cross the heavenly Ganges, or to swim against the current, or to swim with one’s arms over the sea, so it is difficult to get over the ocean of duties. (36)
“ Self-control is untasteful like a mouthful of sand, and to practise penance is as difficult as to walk on the edge of a sword. (37)
“Tt is difficult (always to observe the rules of) right conduct with one’s eyes for ever open like (those of) a snake’, O son; it is difficult to eat iron grains, as it were. (38)
“As it is very difficult to swallow burning fire, so is it difficult for a young man to live as a Sra-
(37)
“Tt is difficult (always to observe the rules of) right conduct with one’s eyes for ever open like (those of) a snake’, O son; it is difficult to eat iron grains, as it were. (38)
“As it is very difficult to swallow burning fire, so is it difficult for a young man to live as a Sramaza. (39) “As it is difficult to fill a bag*® with wind,
1 Literally, well washed or bathed.
2 This appears to be the meaning of the words ahiv-+égantadisshié. We might perhaps take ahfvs for ahivam = ahivat, in which case the construction of the sentence would be grammatically correct. An alternative rendering would be: ‘(A monk) like a snake must have his eyes always open on the difficult conduct, O son.’ It is a well-known fact that snakes cannot shut their eyes as other animals.
* Kotthala, a Dési-word for kus (ila, granary, see Hémagandra, Dési Késha 2, 48. The commentators render it by ‘cloth.’
LECTURE XIX. 93
so is it difficult for a weak man to live as a Sramazta. (40)
“As it is difficult to weigh Mount Mandara in a balance, so it is difficult to live as a Sramaza with a steady and fearless mind. (41)
“ As it is difficult to swim over the sea with one’s arms, so it is difficult for one whose mind is not pacified, (to cross) the ocean of restraint. (42)
“Enjoy the fivefold! human pleasures. After you have done enjoying pleasures, O son, you may adopt the Law.” (43)
He answered: ‘O father and mother, it is even thus as you have plainly told; but in this world nothing is difficult for one who is free from desire. (44)
‘An infinite number of times have I suffered dreadful pains of body and mind, repeatedly misery and dangers. (45)
‘In the Sams4ra, which is a mine of dangers and a wilderness of old age and death, I have undergone dreadful births and deaths. (46)
‘Though fire be hot here, it is infinitely more so there (viz. in hell)?; in hell I have undergone suffering from heat. (47)
‘ Though there may be cold here, it is of infinitely greater intensity there; in hell I have undergone suffering from cold. (48)
* Viz. those of the five senses.
2 The description of hell is a favourite theme with the monks of all ages and all religions; and the Gaina monks are not behind others in the treatment of this gruesome subject. A detailed description of the different hells will be found in the fifth lecture of the first book of the Sftrakr#tinga. I remember a yati showing me, with much complacency, a manuscript of the latter work adorned with lively illustrations of the most exquisite tortures.
p. 94
‘An infinite number of times have I been roasted over a blazing fire in an oven, screaming loud, head down and feet aloft. (49)
‘In the desert which is like a forest on fire, on the Vagravéluké and the Kadambavdluk4? rivers, I have been roasted an infinite number of times. (50)
‘Being suspended upside down over a boiler, shrieking, with no relation to help me, I was cut to pieces with various saws’, an infinite number of times. (51)
rivers, I have been roasted an infinite number of times. (50)
‘Being suspended upside down over a boiler, shrieking, with no relation to help me, I was cut to pieces with various saws’, an infinite number of times. (51)
‘I have suffered agonies when I was fastened with fetters on the huge Salmalt tree, bristling with very sharp thorns, and then pushed up and down. (52)
‘An infinite number of times have I been crushed like sugar-cane in presses, shrieking horribly, to atone for my sins, great sinner that I was. (53)
‘By black and spotted wild dogs* I have, ever so many times, been thrown down, torn to pieces, and lacerated, screaming and writhing. (54)
‘When I was born in hell for my sins, I was cut, pierced, and hacked to pieces with swords and daggers, with darts and javelins. (55)
‘I have been forcibly yoked to a car of red-hot iron full of fuel*, I have been driven on with a goad
' These are two rivers in hell; the sand of the one consists of vagra (either steel-filings or diamonds), and that of the other, of turmeric.
5 Kélasumaya, explained by sikarasvan, hog-dog, which may be a kind of hog or dog, probably the latter.
* Samil& gue. The commentators render gue by yuga and yuta, and do not explain samila, which they treat as a Sanskrit word. I think it is the Prakrzt of samidh, compare viggula = vidyut, salila = sarit.
LECTURE XIX. 95
and thongs, and have been knocked down like an antelope. (56)
‘On piles, in a blazing fire, I have forcibly been burnt and roasted like a buffalo, in atonement for my sins. (57)
‘An infinite number of times have I violently been lacerated by birds whose bills were of iron and shaped like tongs, by devilish vultures *. (58)
‘Suffering from thirst I ran towards the river Vaitarazi to drink its water, but in it I was killed (as it were) by blades of razors*. (59)
‘When suffering from the heat, I went into the forest in which the trees have a foliage of daggers ; I have, ever so many times, been cut to pieces by the dropping dagger-leaves. (60)
‘An infinite number of times have I suffered hopelessly from mallets and knives, forks and maces, which broke my limbs. (61)
‘Ever so many times have I been slit, cut, mangled, and skinned with keen-edged razors, knives, and shears. (62)
‘As* an antelope I have, against my will, been
1 Roggho = risya, see Hémagandra, Dést Késha 7, 12.
9? Dhanka gridhra. The commentators offer no explanation of dhanka, but only say that they are not real vultures as there are no animals in hell. Therefore they must be vaikriya, i.e., in our case, demons who have adopted the shape of vultures.
* The water of the river Vaitarant consists of a very caustic acid.